A SERMON PREACHED AT THE ASSIZES, HOLDEN AT WINCHESTER the 24. day of February last, before Sir LAURENCE TANFEILD Knight, Lord Chief Baron of the Exchequer, and Sir RICHARD HUTTON Knight, one of the justices of the Court of Common-Pleas.  
By ABRAHAM BROWNE Prebend: of the Cathedral Church of WINTON.  NOLI ALTUM SAPERE  printer's device of Edward Allde 
LONDON: Printed by Edw. Allde. 1623.   

TO SIR LAURENCE TANFEILD KNIGHT, LORD Chief Baron of the Exchequer; and Sir RICHARD HUTTON Knight, one of the justices of the Court of Common-Pleas.  
Beloved in the Lord:  
I Was requested very earnestly by a right Worshipful person, that he might have a Copy of my Sermon, Preached at the Assizes at Winchester: another put me in mind of publishing it, and a Dedicatory Epistle required. To answer all these; if I publish it, I shall satisfy in exhibiting the Copy requested: And albeit I am not over earnest to have it published, yet I may suppose, that that part of the Sermon which is against the Mass (the thing most of all respected in the speech) may serve among other Writings for the confutation of that pretended sacrifice. But for Dedicatory Epistle, to whom more properly & of right doth it appertain then to your Honours? (if it may please you to accept of it) yourselves being the most principal persons in the Auditory, most judicious to discern all things then spoken: and being acquainted with plead in Law, may judge what validity our reasonings have in matters of Religion. The plead in Law are ingenious, and aught to be very demonstrative, strong in proof, that things may be evidently cleared before they come to sentence: yet this difference, that in Law-pleading one pleadeth against another; In our matters one speaketh, and no man in the place must contradict: yet we must not be in that respect more bold, but more circumspect; for God heareth, and many witnesses. What I have said against the Mass, I have read, and resolutely approve to be the truth: and if shortness have made obscurity or weakness of proof, or insufficiency in a matter of so great importance; when it shall be replied, by God's grace I will strengthen the Arguments, and give more abundance of testimony accordingly, as things are by me alleged. In pleading against the Mass, above all other controversies in Religion, your Honours are very competent and convenient judges. For with you are handled cases of restitution, if any thing be taken away: matters of trust to be performed: alienations of things in that respect, and alterations not to be admitted, voluntas testatoris, the testators will especially to be regarded, the ends proposed in grants to be observed: that if the Mass Priest, were put to his trial at your judgement seat, he should receive the very same judgement I have set upon him. He must restore the Table he hath taken away, place it again in the midst of the Church as our common Prayer book alloweth, that it may be farther from an Altar, or (if not) to have such a judgement as to be a Table & not an Altar; he must restore the great Loaf he hath taken away, having put in steed of it a thin Wafer Cake, the knife must be brought again, alienation must be recalled: that the Priests only must not participate, alteration forbidden, and to minister under both kinds, the end prescribed by our testator to be kept, even by eating the Bread, and drinking the Cup, to 
1. Cor. 11. 2.  show forth the Lords death until he come. For the Mass is a new invented Religion, and as it is said in Scholes, Vno absurdo dato mille sequuntur, Grant one absurdity and a thousand will follow: so is it with the Mass Priest, one absurdity hath bred many absurdities; he hath invented a mystery, and yet his mystery keepeth not the rule of such mysteries as are in the old Testament, which should be the pattern for all mysteries. And again, as his mystery agreeth not with the Scriptures, so the Mass Priests intention agreeth not with his Mass book: that as it is said, he that is out of the way the faster he runneth the farther he is out; so is it with the Mass Priest, once out, never in. The Mass Priests dealing (in respect of God and in respect of the people) is like a tenure in England which I have heard of, where the Tenant maketh proffer of a Present to his Landlord, but delivereth it not, that the chief Lord may say unto him, I thank you for nothing. For concerning God, the foolish Masse-Priest understandeth not, that that which is the Priest's portion, and that which the Priest eateth, (as it is in the Leviticall Offerings) is not the Sacrifice, but that which is burnt is God's offering, and the blood sprinkled at the mercy seat, is the atonement: but he eateth all his offerings, drinketh up all in his Chalice, and rinceth his Chalice, that he may be known to drink all, that God may say to him I thank you for nothing: But as for the people, they may all the year long (excepting once a year when he receiveth but half) say to him we thank you for nothing. And for the Mass Priests intention not to agree with his Mass book it is as evident. For his prayers are in the plural number: and he intendeth himself only. Again, he prayeth to God, only that the oblation which the whole family had offered (meaning the Bread and Wine which the brethren had offered, part whereof was to serve for the Communion) might be made the Body and Blood of his most beloved Son jesus Christ. And upon it bringeth in the Institution, which is for taking & eating: but he intendeth not, but offering of Christ himself for a propitiatory sacrifice; not marking that a body broken & bloodshed is already sacrificed; and what is once sacrificed cannot be sacrificed again. Therefore our Saviour sitting in person at the supper, delivered his Body broken as already sacrificed, and his Blood shed, to prevent a Mass Priest for to offer him: For his sacrifice as a Doctor of the Church 
Gregorius Nazianzenus.  saith, is, insacrificabile sacrificium, a sacrifice that cannot be sacrificed again. Besides these absurdities, this is also not to be over-skipped, that when he saith Ite missa est, Go your ways, it is dismissing time; the speaker meaneth that some should departed, and those that remained should communicate: for all might have adored, if that only were intended, but all could not communicate: but he intendeth no such thing as a Communion, that they that remain must adore only, and receive nothing, that still the people may say, We thank you for nothing: The truth is, the old prayers which are in the Mass book are mistaken: for in the prayers, what is for offering, is to be referred to those offerings which the disciples had offered for the maintenance of the Church, but the mysteries of the Body and Blood of Christ, were to be received according to our Saviour's Institution: in so much that we living now by Tithes, those prayers are out of use. More might be said, but a Dedicatory Epistle must not be overlong. The Text of my Sermon is a mattor of great observation; short in words, but large in meditation. Let us look to the ordering of our ways, and not so much with them to attend an unnecessary adorning of Temples made with stone, and a false advancing of Sacraments: so shall we have better showed us the salvation of God; and we true worshippers in spirit and truth. The people of the land have accepted this Religion, as to pray in their mother tongue, to offer praises in singing of Psalms, with the Preaching of the Word if they may have it. Lamenting much when their lot is to dwell there where they may not have it: I writ what I know. The sum is, if we offer praise, and order our ways, we shall in greater confidence look for the coming of him which is to come, even our Lord jesus Christ, judge to be of the quick and the dead, unto whose grace I commend your Honours in all your judgements.  
Your Honours in the Lord, ABRAHAM BROWNE.   

A SERMON PREACHED at the Assizes holden at Winchester.  PSAL. 50. v. 23. He that offereth praise, glorifieth me, And to him that disposeth his ways aright, Will I show the salvation of God. 
I Have chosen this Text in three respects; First in respect of myself being aged, and about finishing my course, after a long service in the ministry of the Word, that I might have such a Text, as would sum up, if not all, yet most of my Sermons. Secondly, this being the time of the Assizes, it would be very fitting to speak of that which will be handled at the general Assize, which is the day of judgement. Lastly, withal to exhibit unto you the Religion of our Saviour jesus Christ, complete, even perfectly set out; for as much as without which we cannot be saved.  
To perform these things, I have divided my Text into three parts. The first will concern praising of God; The second to be the ordering of ways; The third, a showing of the salvation of God. The first of praising God, I will make instance thereof in the Church service, that the religion of Christ in the new Testament, may be fully discerned: And where it is said, he that offereth praise (without any exception of person) albeit the word (offereth) be the act of a Priest, yet I had rather say, that all are Priests, then to exempt any from offering of praises, even in the Church. It is said in the Revelations of Christ, that he hath made us 
Chap. 1. 6.  Kings, and Priests, unto God, and his Father. And Saint Peter saith, Ye as lively stones, are built up a spiritual 
1 Pet. 2. 5.  house unto God, to offer up spiritual sacrifices unto God, acceptable through jesus Christ: for albeit the  offerings of the old Testament are ceased, yet we cannot be a peculiar people unto God without sacrifices: It is a thing duly to be marked, that that part of the Temple which was called but the Porch thereof, was twice severely reform by our Saviour, and titled by the name of the house of God: our Saviour applying that unto it, in the Prophet Esay, Mine 
Math. 21. 12. john 2. 1●.  house is the house of Prayer, and you have made it a den of thiefs. And so it followeth in the mystery of the Temple, that the upper part thereof being fulfilled by Christ, and in him personally finished in the heavens, where he is now, and appeareth in the sight of God for us: Now nothing remaineth for us, but only that part wherein was Prayer, and Preaching: And so that place honoured with the title of the house of God. To this, that answereth that our Saviour after he was ascended, gave gifts unto men, Saint Paul naming by them, Apostles, Evangelists, Prophets, Pastors, Teachers, 
Ephes. 4. 9  no Priests; and I will say no Priests sacrificing, because all Priests. Again, the Apostles designing out their office, go no farther than to give themselves continually to 
Act. 6. 4.  prayer, and the ministry of the Word. And if their prayer be the prayer of the Church, the unlearned must confirm it by saying Amen unto it. And they shall be but precedent Priests among the Priests, offering alike praises unto God. All the congregation offereth, and they no Priests, nor good Disciples that offer not. All our Church Service conformably for offering is, Prayers, Confessions, & praises: for Prayer the house is named by it, & for confessions & praises the Hebrew word in my Text is indifferent to them both: If any man object and say, that there are more things in the Church service then prayers, confessions, and praises, as reading of Scripture, the Pulpit Sermons, the Lords supper also, and Baptism: To this I answer, that in all these, God offereth somewhat unto us, and not we to him: in the reading Statutes and ordinances, with admonitious, exhortations, and threatenings, the Pulpit secondeth these things; at the Lord's Supper Christ giveth and we receive: Baptism offereth the forgiveness of our sins: so nothing will be ours but offering of Praises in the house of Prayer: unto which, God addeth this approbation, He that offereth Praises glorifieth me. This assertion, howsoever it mislike 
Trent Can. 3. Sess. 6.  others, it hath one most vehement adversary, as decreeing in a Counsel: that whosoever shall say that the Lords Supper is a Sacrifice of praise and thanksgiving, a bare remembrance of the Sacrifice done upon the Cross, and not propitiatory, or only to profit the receiver, neither aught to be offered for the living, and for the dead for sins, punishments, satisfactions, and other necessities, let 
Rheims upon Heb. 7. 1●.  him be Anathama. Others say, that there is no lawful Commonwealth in the world, that is not made a peculiar people unto God by a Priesthood, distinguished from them that worship false Gods, or no Gods at all. This must be answered, or we have a great defect in our Church, and myself reproved, that take hold of these words, as if God were now content, only with a spiritual sacrifice, saying, He that offereth praises glorifieth me. And to make answer; this Psalm containing such matter as shall be accountable at that day, when God will call all the world from the rising of the Sun, to the going down of the same, unto judgement. First of all it is said, I will not reprove 
Vers. 8.  thee for  offerings, So that we are discharged from the Levitical sacrifice: And then cometh in these words, Offer unto God Praise, and pay thy vows to the most 
Vers. 14.  high. And both these things are contained in my Text, and no more Sacrifices than these contained in the Psalm. That which the Papists strive for, is called by the name of the Mass: which thing beareth the burden of the Church service with them. The thing therefore offering opposition to mine assertion, I could not but look more narrowly into the matter, and I find that this Real sacrifice of the Mass, is not only of those things which are not named in the Scripture, of which it is also said, Negat Scriptura quod tacet: The Scripture denieth that it speaketh not of: but it is in the Scripture by strong reasons, & arguments contradicted. And as for the Doctors of the Church, there are the names of Priest, Sacrifice, Altar; but the thing not so: Thirdly, the practice of the Apostolic, and Catholic Church will not bear such a thing as the Mass is: that is by the Scripture, it is contradicted; in the Doctors a verbal matter, a thing of words; in the practice of the Church, a nullity, a thing of nothing.  
To make these things appear, I must first set out the Scriptures contradicting it, even in his Mass priest, and in his sacrifice. In this respect I will set out seven faults in the Mass, two against Christ his Priesthood according to the order of Melchisedech, and five against his Sacrifice on the Cross; The two faults against the Priesthood are these.  
First, that the Masse-Priest will presumptuously thrust himself into such a priesthood, as is proper to an everlasting Person: and the Priesthood therefore continued in him, not passing it over to any other, for so is the Prophecy; Thou art a Priest for ever, according to the order of Melchisedech. And accordingly the Prophecy is so applied, as this man because he endureth for ever, hath an unchangeable Priesthood. This word unchangeable, is otherwise translated; a continual Priesthood, or a Priesthood that passeth not from one to another; but Athanasius, a Doctor 
Serm. cont. Arianos.  of the Church saith: it is Sine transitione, sine successore: without passing it over to any other, without a successor.  
The second fault is, that the Masse-Priest will be so bold as to be of that order, that was made with an oath after this manner: (I have sworn and will not repent:) for this (will not repent) will not agree with a sinner that needeth repentance, therefore said; That the Law maketh Priests that have 
Heb. 7. 28.  infirmities, but the word of the Oath which is since the Law, maketh the Son who was perfected for evermore: such a son, as of whom the Father will say, this is my well-beloved 
Math. 3. 17.  Son in whom I am well pleased, To discourse of these two points, would require longer time than is allotted. I will pass therefore to the second kind of faults against his sacrifice, in number five: The first thing is, that in sacrificing he will imitate Christ sacrificing himself upon the Cross, which thing must not be imitated in any wise. This thing may be observed that our Saviour Instituting his Supper as a remembrance of him until he come again, gave himself as already sacrificed: that is, his body broken and his blood shed; for the Son of God, may do as God his Father doth, which calleth things that are not, as if they 
Rom. 4. 17. Heb. 10. 14.  were: for concerning sacrificing, it is as it is said, with one oblation, he hath for ever perfected those, that are to be sanctified. As Ambrose a Doctor of the Church saith upon that place, Si. Medicamentum forte, etc. if the Medicine be strong once applied, it will cure all together: if with one oblation he hath perfected those that are to be sanctified, he that will be sanctified by the repetition of the Sacrifice, saith the medicine is not strong. The second fault is, that the Masse-Priest not marking the order of the atonement in the old Testament, taketh in hand a work which he cannot possibly finish: for the atonement was not finished when the Priest in the lower part of the Temple had offered his Sacrifice: but for to make up the atonement, He must go up into the holy place, and sprinkle the blood 
Levit. 16. 14.  upon the mercy seat: So did our Saviour the Priest according to the order of Melchisedech, when he had offered himself upon the Cross, he entered into heaven itself, now to appear before the presence of God for us: and standeth 
Heb. 9 24. Reuel. 5. 6.  in the midst of the throne, as a Lamb stain: This second point of entering into the Holy place, is fare from a Mass-priest, that if he should boast that he began, say he cannot, that according to the Leviticalls, he hath finished an atonement. The third fault is, that to make Christ a Sacrifice, he consecrateth an Altar, by which means he will make the better the worse, and the greater the lesser. For in the mystery of Sacrificing, the Altar is greater than the Sacrifice, as our Saviour calleth the Scribes and Pharises fools, and blind, saying whether is greater the gift, or the 
Math. 23. 19  Altar that sanctifieth the gift? True it is, the Doctors of the Church have used this word Altar, without weighing of it; it was not seven times purified in the fire: it may be found in them that Christ offered himself upon the altar of the Cross: but if things must be tried by the touchstone of the Scripture, the Cross brought nothing but curse and shame to Christ crucified. But for sanctifying, our Saviour 
Gal. 3. 13. Heb. 12. 2. john 17. 9 Heb 9 14.  faith plainly, I sanctify myself, and offered himself through an eternal, or some read it, holy Spirit, without spot, and purgeth our conscience from dead works to serve the living God. The fourth fault, is against the laiety only; unto whom he delivereth Christ sacrificed when he hath not sacrificed him at all: for without bloodshedding no sacrifice, and which is more, no forgiveness of sins. It is but a mockery to say a body cannot be without blood: for a sacrifice cannot be without bloodshedding where death ensueth, Christ shed his blood when he was circumcised, and some otherwise, but the Sacrifice was not finished before death was testified, even when out of his blessed s●de issued water and blood, the vitals of the heart: In the 
john 19 34.  primitive Church therefore, the knife that cut the bread was called Sacra Lancea, the holy spear, as making a supposed issue of blood for the Chalice. If God therefore should deal with the popish Laiety according to the mystery of Sacrificing, none of them have forgiveness of their sins: And by this means all Pardons from the Pope are frustrated, because they never are partakers of the remitting blood of Christ: for out of the sacrifice (Blood) not any capableness of pardon. The fift fault is, that when he hath made an end of his own sacrificing, and eating of the Body and drinking of the Blood of Christ: he putteth a consecrated Cake into a Pixe at the uppermost end of the Church close to the wall, which is not agreeable to the mystery of the old Temple: for our Saviour in the mystery of our Redemption, bearing the person of the Mediator, represented in the incense Altar, for intercessions and prayers: that Altar stood below and right before the Mercy seat, so 
1 Kings 6. 22.  that by this means in their Church God is excluded, and if that they will say that he is in heaven, why then is not the Mediator in Heaven, that their Church order may be according to the truth of things? For Christ is in heaven, to make Intercession for us. But this consecrated Cake is affirmatively made, the god of the Christians, who in the mystery of our Christian religion is the Mediator as Saint Paul saith, one God and one Mediator: in so much that a Counsel decreed, that the Church prayers should 
Con. Carthag. 3. Can. 13.  be made unto God in the name of the Mediator jesus Christ: for albeit any person of the Trinity, may be called upon, yet ordinarily God is to be prayed unto, and Christ the Mediator, which in our Church book, is most commonly observed.  
But here is the scandal to Infidels of all sorts, that this is the God we make show of, carrying him by processions in the streets, and every where worshipped: yet the Cake hath no prerogative as other things have had; as Manna appointed by God's ordinance to be reserved, 
Exod. 16. 24.  was free from corruption; that it may seem to be a strong argument that this Cake made God, is not his ordinance being subject to mouldiness, and the eating of Mice: and I have read that being carried in the wind, and often blown out of the Pixe, was clipped and made less: O indignity! that I will say of this last point according to a phrase in the Proverbs: Six things I hate, but the seventh (in thus abusing of our Saviour) I detest and abhor, and so end Scripture reason, and pass to the testimony of the Doctors of the Church.  
To repeat the Doctors of the Church in the multitude of their testimonies, would be too much for a whole Sermon, much more for a piece of a Sermon: But to prove that which I have affirmed, that the Mass is but a verbal thing in the Doctors; and as they sport in Schools, Verum est in vocibus non in rebus, true in words but not so in deeds: I will set out unto the Doctors an objection to answer, and a place of Scripture to expound. The objection made against the Christian religion was, that they had neither Temples, nor Altars, nor Images. This objection hath answer from the Doctors: the first that answereth shall be Origen, who lived 200. years after 
Tract. in Levit.  Christ: and he for Altars nameth the heart, and our 
Hom. 9  prayers for the sacrifice: Clemens Alexandrinus, an other 
Hom. 7.  Doctor of the Church, being about Origen his time, saith non sacrificamus sed glorificamus: we sacrifice not but glorify. In saying we sacrifice not, he cannot forget spiritual sacrifices: therefore meaneth such a real sacrifice as the Mass is; and the Doctor forgetteth not spiritual sacrifices, when he saith we glorify, for that answereth to my Text. An other Doctor of the Church Arnobious, 
●●b. 2.  living 300. years after Christ, saith to the Heathens; Putatis nos occultare quod colimus, si delubra & arras non habemus. You think that we hide that we worship, because we have neither Temples, nor Altars. If the Christians God was hidden, it was no where to be seen, neither in the Church, nor out of the Church; If no Altars, no Sacrifice real, no Mass.  
Cirillus an Archbishop much to be regarded in this matter, he lived about 400. years after Christ; the objection he receiveth from julian the Apostata: who if any real sacrifice as the Mass had been but intimated in the Church, he would have discerned it, being once a Reader by Office in the Christian Church: but the answer is Lata via euntes, mentalem cultum perficientes. 
Lib. 9 con: Julianus.  Going the broad way, we make a mental or minde-worship.  
And now if you expect more testimonies: mine answer is the objection ceased not long after him, and Christian religion was better understood with the reasons thereof, that Chrisostome, Ambrose, Augustine, Hierome for aught I have read, make not the like mention thereof: And as for justin the Martyr an inhabitant of the City of Rome, and a Doctor of the Church most ancient, about 160. years after Christ, his church-service is so like ours, that from him we have testimony for ours.  
Concerning Dionysius that ancient Doctor, as is supposed, he maketh a great show at the first of ceremonial matter, but it endeth with this, the Bishop communicateth, the rest he exhorteth to communicate, and concludeth with thanksgiving, and thus much for the objection.  
The place of Scripture which is to be expounded by the Doctors is that in the Prophet Malachi, where it is thus written: From the rising of the Sun, to the going 
Ch. 1. 11.  down of the same, my name is great among the Gentiles, and in every place, Incense shall be offered unto my name, and a pure offering; for my name is great among the Heathen saith the Lord of hosts. This place saith the Papist, so evidenly proveth the Mass, that it cannot be denied: but then I must make the Doctors of the Church, if they so expound it not, unskilful in the interpretation of the Scripture, preferring modern and new Writers before them. The force of their assertion standeth upon these words (pure offering) which can agree to none but unto Christ offering: which I easily agree unto, for our offerings if they be pure, they are but pure by a favourable grace, being as Saint Peter saith acceptable through jesus 
1. Pet. 2. 5.  Christ. But to come to the Doctors, the first that I will bring in is Irinaeus, of whose writing they presume most: 
Lib. 4, cap. 32.  his words are, that our Saviour gave counsel to his Disciples to offer unto God out of his creatures, first fruits (not as if he needed them,) but that they should not be unfruitful, or unthankful. That which is bred of his creatures, he took it, and gave thankes saying, This is my Body, and the Cup likewise, that which is of that creature, and is with us confessed to be his Blood, and taught the new oblation of the new Testament, which the Church taking from the Apostles in the whole world, offereth unto God.  
These words to him that is affected to the Mass, may seem to sound some such thing, but he is deceived: for albeit the words of the Lords Supper be brought in, as that he said of the Bread▪ that it was his Body, and confessed the Wine, to be his Blood, yet the body of Christ, and his Blood, are not the offerings; which a Priest must only offer; but the Bread only and the Wine are the offerings, which not Priest but Disciples offer.  
In the primitive Church therefore the Disciples offered at the Table, new Corn, Grapes, Oil, and Frankincense; and these decreed by a Bishop of Rome to have the 
V●b●●●us.  name of oblations: that now I will conclude against the Mass, that so learned a Doctor coming so near the Lords Supper, as bringing out the words of the Institution, and handling so curiously withal, the place of the Prophet Malachy, yet not hit upon the Mass sacrifice: surely it may be well supposed the Mass was not in his days. To proceed to the rest, for of these Offerings the Bread and Wine are not the Body, and Blood of Christ, but the materials of the things, as the Doctor saith, which God hath no need of, we have, I mean Christ himself: So the oil was for Lamps, may be as the Frankincense for odours; That at the first had so the name of Offerings, that the Mass Priest may mistake them in the Canon of his Mass, to be the things he striveth for. Tertullian is 
Aduersus Iudae●s.  the next Doctor, he saith, that the pure sacrifice is a spiritual sacrifice, and a pure conscience: chrysostom saith, it is the mystical Table, and the reverend sacrifice upon it. 
In Psalm. 95.  This is it you will say, but the Doctor saith, it is done without an Altar, than not sacrificed by us, but offered as already sacrificed by Christ: for if no Altar than no Mass. Hierome that Doctor saith, it is the prayers of the Saints. Eusebius saith, it is religious Hymns, and holy Prayers: 
De d●menstr. L. 1. c. 10. Contra juli. l. 9 De civet. l. 20. c. 25. In Heb. ch. 8. In Malac.  Cyrillus saith, it is meant of Christians worshipping God every where. Augustine that Doctor interpreteth it of Saints offering themselves: Ambrose saith, our heavenly Altar is our faith, in which we offer our daily Prayers: Theodoret doth expound the place of spiritual sacrifices: These Doctors being the most famous Doctors of the Church, and all in their Expositions, not hitting upon the Mass, how can it then be true, that this place cannot be otherwise expounded, then of the Mass? But I suppose S. Paul, the Doctor of us Gentiles, doth expound the place, where he saith, I will therefore that men pray exery 
1. Tim. 2. 8.  where, lifting up holy hands, and as it is translated) pure hands without wrath, or doubting. And thus for the Doctors of the Church, and to the Papists, I say, they are rather in this matter, Sophisticae verborum quam Discipuli veritatis: Sophisters of words, not Disciples of the truth: As one said to a jesuite in the Council of Trent, that he had taught them to use Sophistry in the simplicity of Christ's Religion.  
But to avoid all Sophistry, I make a third trial, which is the practice of the Church: where I say the Mass is a nullity, even a nothing; and here I make use of the Plea at Common Law: where when an ancient Grant is in question, they inquire after the Vsier of it, as they term it: how that was continued from the first time of the Grant: The like will I do in my Plea against the Mass: And I will ask the Masse-Priest, where his Altar stood in old times? and I will answer him myself, for it stood in the middle of the Church: What else? it had rails about it, and those called the Chancel. What was upon it? I answer a great Cake, or Loaf. What besides? a knife, called sacra lancea, the holy Spear, beside also other 
Chrysost. Liturgy.  dishes. What was done there? I answer the Bread and Wine was delivered to them that reached out their hands to receive it. In what garments did he stand? I answer, the Apostles and their successors (as it is confessed by 
Eus●b. lib. 7. 18. Rosar. B. Mariae.  themselves, celebrated in quotidianis vestibus, in the garments they ware every day. This being the Vsier in ancient times: Now I will ask a Mass Priest whether this be his Mass or not? and withal, I will bid him come down from his Altar, and stand at a Table, in the midst of the Church, with a great Cake, or Loaf upon it, his knife by it, and then say (if he can say so) we are of a new Religion. And now I will answer when the old Religion went out, even when the Table that stood in the middle of the Church, even a board Table, was turned into a stone Altar, placed at the upper end of the Church, the loaf of Bread turned into a little round thin Wafer-Cake, and the knife out of use: and holy vestments devised for the Priest; confessed therefore it must be, that the Mass is a latter, and a new invention, not the Institution of Christ: And if you ask when this was done? let the Mass Priest tell it: for a man will come by his goods, though he cannot tell when, and at what time the Thief stole it. But he may answer, it is the Church that hath done it: that is, I say men devised it, for in Scripture speech, when God hath set down what he will have done, the after doings, are called the inventions of men, as when our Saviour allegeth out of the Prophet, That the fear of God was taught 
Math. 15. 9  by the precepts of men; those men were the Elders of the Church, the Governors of the Church, that is, the Church: But as David saith, I hate inventions, but thy law 
Psal. 119. 113,  do I love: And now I will apply those words of the Prophet jeremy, as stand in the ways, and look, and ask after 
jerem. 6. 16.  the old way, and walk● therein, and you shall find rest for your souls. And if you will have proof of these things: first for the board Table. St. Augustine telleth of the Donatists, 
Ep. ad Bonifa, Durandus,  that in their anger broke the boards of the Altar. And let not the word Altar trouble you, for it is but a borrowed word from the old Testament; for it was a board Table: and as for the Loaf, a Writer of theirs saith, that in old time, it was a great Loaf, sufficient for all the Communicants: and why is it not, that which St. Paul saith, as that we are all partakers of one Bread? which thing is so 
1. Cor. 10. 17.  observed, that Chrysostom that Doctor of the Church saith upon that place in this manner; Not of another body this man, of another body that man, but all of one body are fed and nourished. S. Augustine also saith, Knoweth he not that even 
Ep. 86.  now he is to eat part of the body of that immaculate Lamb? Strange kinds of speeches of two such famous Doctors, and contrary to the Council of Trent; That decreeth that 
De Sacri. Euch. can. 3.  Christ must be taken to be whole, in Divinity soul and body, and in every parcel of the bread, for every man by himself to participate: But these Doctors, bewray another matter, as that the Lords Supper is to be eaten in an understanding so: not so indeed. In an understanding, all the household of Gods Elect have eaten, do, and shall eat, of that only Body, which was broken at the Cross. And eating it in such an understanding, we shall then eat it spiritually, in the deed itself. No feeding to the spiritual feeding: so true a feeding, and so substantial, that to it only agreeth all that our Saviour speaketh, in the sixth of john, of eating of his Flesh, and drinking of his Blood: As to this thing also we are directed by our Saviour his own speech, saying: It is the spirit that quickeneth, the flesh profiteth nothing, the words that I speak, are spirit, and life. And the conclusion of this note is, that these two famous Doctors by their speeches, have overthrown both transubstantiation, and the Mass.  
But to proceed in the matter in hand: that the place for the Table, was the middle of the Church, one only proof will serve, which is Constantine the great, in his glorious 
Eusebius li. 10. c. 4. Gerson.  Church, made for Christian Religion, so placed it. And it is reported by a Writer of theirs, that when the Pope commanded that the Tables should be made of stone, (may be for the iogling of it) he would have for himself, a Table of boards. And now I have ended my speech concerning Scripture, Doctors, and the Vsier of the Church; none of them testifying the Mass: It may be it will be said, if the Mass be taken out of the Church, a thing so comely, and glorious in his ceremonies, the Religion of Christ will be but a bare Religion. To this I answer, that if it be bare, it will fit well enough to that worship which must be, in spirit, and in truth, according to our 
joh. 4. 23.  Saviour his own saying, only decency and order must not be neglected. And when the Religion of Christ shall be thus stripped of this outwardly glorious Priest, it will receive the better judgement from the wise. A grave Philosopher, or a severe censuring Poet, will give a truer judgement than those Governors of the people, that to please the vulgar sort of men, holding them to some Religion; devise for them such glorious shows, not caring whether the thing be true, or false, or agreeable to God's word, or not agreeable. A wise Philosopher will not except against inhabitation of virtue in a thread bare cloak. They were wise men, which adored Christ lying in a Manger: But such baseness needeth not, as pomp also needeth not, in medio virtus, virtue may be neither. A Philosopher reading of the Gospels, and marking our Saviour his speeches said, he was the wisest man that ever spoke: He looked not for any authority of the world in our Saviour, but considered his speeches: And concerning glorious Churches, a Poet will say, In templis quid fuit aurum: What doth gold in the Temples, if it be (saith he) the Gods will not thank you; if not, they will not blame you. What saith Cato? Si Deus est animus, etc. If God be a spirit, he is to be worshipped with a pure mind. Numa had three sayings, as that the Gods cared not for bloody Sacrifices: Again, better things were not to be presented by worse things: such as the Images be made of (no not of gold, for it is but thick clay.)  
The third thing was, that the whole life of man, was to be spent in Religion. If a Papist should bring an Heathen Philosopher into his Church, and show the goodly Imagery, and painting therein, he would ask him what else? for these Images have mouths, and cannot speak, as when they brought him a child, to behold the beauty of him, he said to the child: Loquere my pner ut te videam: Speak child that I may see thee: he respected inward virtue, not outward shows. S. Augustine saith, In humilitate hnius sacrificij, non est tiphus, nec cothurnus, In the humility of this Sacrifice, there is neither pride, nor masking, like Players. The sum is the Religion, is not discerned by gewe-gawe foolish men, but by them that are grave and sober.  
The Papist when he would gain a Disciple, he objecteth against us, that our Religion is to easy; no austerity of life, for want of fasting: again, bare of all comely ceremonies: Both these objections are not otherways to be answered then by the wisdom that is in Christ's Religion, As for fasting, to answer in wisdom two ways, showing that we eat not flesh to pamper our flesh: but as S. Paul saith to Timothy, Drink a little wine for thy stomach 
1. Tim. 5. 23.  sake, and for thy often diseases: The like to be in eating of flesh, and this being true without dissimulation, than it will be seconded; that such liberty is in Christ's Religion, that nothing is to be excepted against, which is received 
1. Tim. 4. 4.  with thanksgiving unto God: A good Disciple that believeth it; A faithful divider of the Word that preacheth it. But for comely ceremonies, as fare as decency goeth, we must go along with them: a fault to have our houses swept, and foul Churches; fair benches at home, and ragged pews. Our Saviour being to answer the objection of fasting, made his answer three ways; first, that new wine was not to be put in old bottles: 
Math. 9 14.  Secondly, that nothing would gain them to the truth; for john Baptist came fasting, and they said he had a devil: he came eating, and they said he was a glutton: The third answer, which must stand for all, is, that wisdom is justified of her own children: These rules observed, they must have an answer picked out of them: But if we fasted with them, their fasting a matter of no such hardness; should we gain them? that the answer will be the last (which is) that wisdom is justified of her children. And our Saviour will say for all judgements, If I say the truth, 
john 8. 46. 47  why do ye not believe me? he that is of God heareth God's word. As the wisdom of Christ in his Religion, framed according to spirit and truth, seemeth foolishness to the wise men of this wo●ld: so let the wisdom of the wise men of this world, be foolishness to us, that are Christ's Disciples.  
I will divide our Church actions into three sorts. The first is our Confessions and Praises, in the house of Prayer: The house of Prayer is God's house: and for these Confessions and Praises, they have their approbation out of the Text: As God himself saying in his own person, He that offereth praises glorifieth me, where the word Glorifieth will answer to the objection of wanting glorious setting forth of Church service, even that he that offereth praises, glorifieth him. The second sort of things are Baptism, and the Lords Supper; of these no question, only the Lords Supper for his name, by the Mass Priest somewhat excepted against; as bearing the name of Supper, rather 
1. Cor. 11. 2●.  than their devised sacrifice of the Mass; yet for this also I answer with that Prophecy: Thou dost prepare a Table before me in the sight of mine adversaries. I am the bolder 
Psal. 23.  so to say, because two Doctors of the Church Origen and Eusebius make use thereof: as seeking proof for a Table: whereby they show, that albeit the name of Altar be used, yet a Table must be proved; for that the Church's act was at a Table, not at an Altar: And so it serveth for an Argument against the Mass. The Act of the Pulpit is the third: which must be allowed, for albeit the house which is the house of God, be named by prayer, as the principal act therein (our Saviour so saying) yet the Evangelist farther addeth, that he taught daily in the Temple, and then 
Luke 19 46.  this Act may not want his Prophecy. I will allude at the least to that place of a Psalm, where it is said: An handful 
Psal. 72. 16.  of Corn shall be in the earth, even in the top ●f the mountains, and the fruit thereof shall shake like the trees of Libanus, and the children shall flourish out of the City like grass. What is this handful of Come, which shall be in the days of Christ? for the words of that Psalm concern him, and his days, and said to be in the top of the mountain: let that Sermon in the mountain be it; yet what is the mountain of the Church, if not the Pulpit, the highest place of the Church? and what more answereth to an handful of Corn, than the Preachers Text: for the seed the Sour sowed, was the word of God. And when this handful which 
Luke 8. 11.  is the Text, is enlarged by Expositions, and Applications, how well may be said, that the fruit thereof shaketh, like the trees of Libanus. And how fitly shall the Auditory be those children, that flourish out of the City, and stand before the Preacher as thick as grass? And I will say, that I may better take up this Prophecy; for the Seed of the word sowed in the Pulpit, than the Mass Priest can take it up: for his baked Cake, upon the top of his shaved crown. For he is bold, so to apply it: though he shake no fruit, except he shake his locks in that his dumb show when he acteth his Mass.  
The Kingdom of Christ is knowledge and abundance of knowledge, as it is said by the Prophet, that in the days 
Isay.  of Christ, knowledge shall abound, even as waters upon the sea: And who is he that is a man of gravity, and wisdom, but that he will say it is a glorious sight, and a glorious Church built of lively stones, to see men and women of all degrees; and youths of all ages, come into the Church with their Bibles, and Psalme-bookes, to hear the Word, and to sing Psalms, and praises to the glory of our God? These acts would become the greatest Emperor in the world.  
It is said of Charles the great, that he sung in the Church: But what need I speak of an Emperor? Christ our 
Math. 26. 30.  Saviour the pattern of Majesty and gravity did sing. The Prophet Hosee willeth the Israelites to offer the Calves 
Hose. 14. 3.  of their lips: but to offer prayers by telling of prayers which they understand not, be they not lips of Calves and not of men? It is said of a Philosopher, that he never laughed but once, and that was when he saw an Ass so gingerly to eat a thistle: I suppose he would have laughed once more to see a man like a great boy, to stand with a pair of Beads at his girdle, and to take them with great devotion to tell prayers in a tongue he understandeth not.  
But I will follow these matters of the Church no farther, but will come to the second part of my Text, which is in these words, And to him that ordereth his ways aright, But to bring in this second part, I must set down a common Church for us Christians like the Temple of the jews whereunto all resorted, of all Sects and of all manners; Pharises, with their Leven, Saduces denying the Resurrection: with sinners of all sorts, none accepted but the uncircumcised: upon this confuse mixture in the worshippers in one house cometh in that question. Lord who shall dwell in thy Tabernacle? who shall rest in thy 
Psal. 15. 1.  holy hill? The like is here, though not proposed in a question but affirmatively set down, as to him that ordereth his ways aright, I will show the salvation of God. God is glorified in his house, when in it common praises be offered unto him, but the salvation of God shall not be showed but unto him that ordereth his ways aright. I must device such a Church that all must come into, And what need I say device a Church, I know where I stand, and before whom I speak at the Assifes: But my devised Church is none other than the Church of England as now it is, which hath in it four principal notes, Authentical and Catholic to the designing of such a Church, And they unresistable truths, as these.  
There shall be no Images in the Church to be worshipped; This is agreeable to the second Commandment, so evidently practised by the jews, that you need not inquire whether they worshipped any: for in their Synagogues, as in their Temple they had no Images to be worshipped: that their Prophets may freely speak against Images as it appeareth in the Prophecies committed unto them by a certain relation from the holy Ghost. This continued to this day: They cannot without great offence given of Christians, to see that second Commandment put out of their Catechism, and the worship of Images grossly practised every where.  
The second thing is, that the whole church-service shall be in their mother Tongue as we say, that is known unto them: For Saint Paul as in a matter of great absurdity, asketh the question when on blesseth in the Spirit, how shall he that occupieth the room of the unlearned, say, Amen. at the giving of thankes? seeing he knoweth 
1 Cor. 14. 28.  not what thou sayest.  
The third is concerning the Lords supper: that it be given and received under both the kinds: even of Bread and also of Wine alike consecrated: For who can deny that our Saviour did not so institute it, and said, Do this 
1 Cor. 11. 25.  as oft as you do it in remembrance of me: and so delivered it unto Saint Paul, that it might in that manner be administered in the Church. This to be observed is necessary to be required, that in a matter of so great importance there may be no defect in the Church.  
The fourth is, that there be proposed but one true and living God to receive the prayer, and for Mediator none but our Saviour the Son of God; as Saint Paul even in that place where he appointeth for the Church supplications and prayers to be made in it, and saith, There is but one God and one Mediator between God and man, the 
2 Tim. 2. 5.  man Christ jesus who gave himself a ransom for us. No person of the blessed Trinity, but may have invocation even in the Church: but Saints (whosoever) are no mediators for that place: For I will say as Saint Paul saith in a smaller matter, They were neither crucified for us, nor 
1 Cor. 1. 13.  we baptised in their name. This is the Church, and so devised, that to contradict this Church, if Governors of people shall persecute their Subjects, if they will not worship Imager, nor have their Church Service in an unknown tongue, not receive in one kind, nor admit more Mediators than Christ, they are execated and indurated, blinded in their understanding, and hardened in their hearts: On the contrary side, if Governors shall not tolerate any to say, we will worship Images, have our Service in the Latin tongue, though not understood of us, and will but under one kind receive at the Communion, and will have more Mediators than one: If by the severity of their powers they compel them to come into this undoubted Catholic Church, they shall do it clearly with a good conscience.  
There was one named Apelles as it appeareth in the Ecclesiastical Histories, who was of this opinion, That 
Euseb. l. 5. c. 12.  Doctrines were not to be inquired after, but every one to abide as he hath believed, and every man to be saved that believeth in Christ Crucified, so that he be found in good Works. This opinion was holden for erroneous, and so it is. For albeit Pharises and Saducees came into the Church or Temple altogether, yet our Saviour spoke vehemently against the Pharesie, denouncing a Woe unto them: and 
Math. 23. Math. 22. 29.  also confuted the Saducie: And excommunications ever have been executed, though making differences in the executions.  
There are two sorts of men, which profess recusancy against this Church, which in respect of these four points, I dare affirm to be Apostolic, and a true Catholic Church: the one beareth the name of a Recusant: the other is called a Separatist. I make to myself some difference between them, as the other an Adversary in doctrines of Faith; this agreeing in doctrine, but discontented with the Ceremonies of our Church. But notwithstanding the other dislike of doctrines, and this man distaste our Ceremonies: why shall not both of them, come to a common Church where there will be common Prayers, Supplications, Thanksgiving for the King and for the Kingdom, with other necessities, for the affairs of men, in occupying on the Seas and on the Earth? The God is common to both, the Mediator common to both, yea the Lords Supper as common to both, as Baptism is common: The Recusant Papist being with us a professed Christian, differeth not from us in civility of life, virtues and good works: The main point of these separations is only Scriptures, and only Christ, two matters of great importance: let them grant that the Scriptures are only the trial for matter of Salvation tending to eternal life, which thing the jews sought in them as our Saviour affirmeth, and withal make Christ the only Mediator; 
john 5. 39  the reconciliation will be at hand. As for the Separatist we agreeing in doctrines, our Ceremonies of greatest note in offending being but three in number, as the Surplis, kneeling at the receiving of those blessed Signs given by Christ, as children kneel when they receive their father's blessing: the third crossing in Baptism: For the fewness of them like a thin cloud, which will nothing hinder the glorious shining of the Gospel through them; nothing burdenous, and which will much clear the English Church from any great offence: he that is in the Pulpit with his handful of Corn sowing the word of God, his judgement by them is not any whit Captivated, and brought into subjection, but may freely say when he hath crossed a child in Baptism, that the Baptism was perfected before the Cross came. O what golden days have been lost by this separation? And now I have made this Preface to my second part: I will frame a question like that, as Who shall dwell in thy Tabernacle, and who shall rest in thy holy hill? Whereunto answer is made, He that walketh uprightly and worketh righteousness, so I will make the like question: to whom will he show the salvation of God? And answer shall be to him that ordereth his ways aright. In the Hebrew it is, to him that shall put his ways. And I will make to be, putting his way into a vow; And so it shall answer to that which succeedeth the  offerings, and said, Offer unto 
Verse 14.  God praise and pay thy vows unto the most High. For there is no way better than to put our ways into a vow: into which order of proceeding, the English Church falleth aright: For the child at the baptism putteth his ways into a vow: and when he commath to be Catechised he is asked of it, and he answereth, that they did promise and vow three things in my name, meaning Godfathers and Godmothers, whom otherwise we call Witnesses. And now our ways are put into vows, they are debts, and answer to that in the Lord's prayer, where we are willed to crave that our heavenly Father would forgive us our debts, for what foolishness were it to understand our vows to be other, than those that are specified in our baptism, which are diligently to be marked, as to forsake the Devil and all his works, the pomps also and vanities of this wicked world, and the sinful lusts of the flesh, to believe the articles of the faith, and generally to keep God's commandments. Who but a Papist would expound in trivial matters? And to draw to the application of the matter, john Baptist was the first that began the Ministry of our new Testament, and applied unto himself, out of the Prophet Esay his office to be a Crier in the Wilderness; saying, Prepare ye the ways of the 
Luke 3. 4. 5.  Lord, make his paths strait, every valley shall be filled, and every mountain shall be brought low, and the crooked shall be made strait, and the rough ways shall be made smooth. How manifestly doth this of the Psalm of ordering of ways proceed, so confirmed by a Prophet, and executed by john Baptist more than a Prophet. And that we may think that these, were not words without deeds & a practice accordingly, it may well appear by the success that john Baptist his preaching had: for it fell right into the ordering of ways in such sort, that particular persons one by one enquired of him how to order their ways? The people (and they no doubt the common people) came unto him, and asked of him what shall we do 
Luke 3. 10.  then? and he answereth unto them and saith, he that hath two coats let him impart to him that hath none, and he that hath meat let him do likewise. Then came also the Publicans to be Baptised and said unto him, Master what shall we do? And he said unto them, ask no more than that which is appointed you. And the soldiers likewise demanded of him saying, and what shall we do? and he said unto them do violence to no man, neither accuse any man falsely, and be content with your wages. And by these we may make a rule for others, as no doubt he did: Who did the like to Herod, rebuking him for keeping his brother's 
Luke 3. 19  wife. And at one word, this is the truth of which our Saviour spoke of to the woman of Samaria, when he said, the true worshippers must worship the Father in spirit and in 
john 4. 23. Rom. 12. 1.  truth, in offering up our bodies in a true repentance, and holy sacrifice unto God.  
If the Apostles had meddled with laws of carnal commandments, they had transgressed the rule: therefore they meddle not with any thing, but with matters of truth, in squaring out duties for subjects to their Magistrates and high powers with reciprocal duties between husband and wife, father, child, Master, servant: And generally this to be God's Commandment, to believe in 
1. john 3. ●3.  the name of his Son jesus Christ, and to love one another as he hath commanded. If this method had heene continued between Pastor and Flock: the new Testament had been always seen in his true colours: which afterwards by the Church of Rome was bedawbed with golden, but unkind and unnatural ceremonies. Notwithstanding the Primitive Church kept his matter of ordering of ways a long time: And to give you a view thereof I will be so bold, as to divide this Auditory into these particular estates; As here are honourable judges, justices of peace, Counsellors at law, Gentlemen, Soldiers, Merchants, Handycrafts-men, and Husbandmen: For the judges (such honourable and wise persons) I will say no more than God bless them, and of the rest I cannot in so short a time speak particularly; But that generally somewhat may be said of Ways, I will take out two, which in the primitive Church were in some question concerning their ways: those are the Merchant, and the Soldier. The Merchant was called into question as not having the right course of a trade, because he is nothing laborious as others are, but easy, selling whole sale, of no action, neither in hand or in speech: for properly that is a trade, which getteth gain by his labour, and after gaining, returneth still to his labour: as the Handycraftsman maketh his work, gaineth, and returneth to his work again; so the Ploughman soweth and reapeth and returneth to the Blow again: so vocations of words; have their gains, and their returns to labour again. For it was said to Adam, in the sweat of thy face shalt thou eat bread, till thou return to the earth, for out of it wast thou 
Gen. 3. 19  taken, because thou art dust, and to dust thou shalt return. Notwithstanding this question of the Merchant was not alike defined, but men of good judgement dissented: and I suppose that john Baptist would not have made any exception against him who excluded not the Publican, neither is the Merchant an idle man, but much occupied, and looketh up unto the heavens to have success and blessing from God. You may say that rather they might have made exception against him whom I named a Gentleman: unto that I answer, that our kind of Gentlemen, were not extant in their days: But I will help to admonish them to take heed, that that which is in the book of Wisdom be fare from them, as to say of the pleasures and 
Wisdom.  pastimes of this life, this is our portion, this is our lot: Remember what Abraham said to his son being in hell torments, Thou in thy life time receivedst thy good things. As for the Soldier, the exception against him was, not to be received into the ministry of the Word.  
But there are more kinds of trades, and one there is not so easy to be condemned: because the Law is to be the ground of his action; but he is so often in law, that he is less in charity, and filleth whole parishes with uncharitableness. To describe him, I must borrow a term from the common Law, which may be, comprehendeth not so generally these kind of trades: But the term is a Common Barretor: With these kind of men no trespasses must be taken up by neighbours and brethren, in one faith and one Church: but all must be tried by law: that the offender if he refuse that trial, must redeem his peace with a great price. This trade is so violent, so hurtful, and such a cunning extortion, that our Saviour both remembreth it, and giveth counsel to his Disciples, saying, If any man will sue thee at the law, and take away 
Math. 5. 40.  thy coat, let him have thy cloak also. If therefore Christ's Disciple must deliver coat and cloak, whose Disciple is he that taketh them?  
There is an other Tradesman, if we may call him a tradesman; I mean the Usurer, tolerated in Commonwealths, 
Psal. 15. 5.  & condemned in the word of God: None of the Disciples of Christ, in whom there must be nothing but that which is perfect, that we may be like to our Master, who was perfect. His Disciples therefore must not lend, looking for something again; but lend, looking for nothing again. And in the new Testament, how can it be, that to him shall be showed the salvation of God, when in the old Testament He shall not dwell in the holy hill. In this thing they are both a censured evil, by the word of God, and an evil end will be the increase of riches in their great abundance to them that use it. The abundance of riches so blindeth his judgement, that he seethe no evil, but thinks that he hath God by the finger, when he hath the devil by the fist. In the old Law one might not lend in Usury to his brother according to the flesh, and may he now lend to his brother according to the spirit? Let the Preachers of the Word, and deviders of the Word take heed least while they teach some usuries small, that they may be done: they by so teaching and so doing, become lest in the Kingdom of heaven: Let the Disciple hearken unto his Master, and hear Christ saying; If ye love me keep my commandments. A Lawyer being asked concerning Arrests, 
joh. 14. 15.  upon the Sabaoth day, answered, that the Arrests were good in Law: but the parties that executed the Arrests punishable; shall we so answer for the Usurer, that his usury is good in law, but the Usurer culpable? so that he shall not dwell in the holy hill. And to speak somewhat of Arresting on the Sabaoth day: whereby I say, our ways are not ordered aright: how can that be good in the law of any Commonweal, that breaketh any one of the ten Commandments? the ten Commandments, are not very subtle, hard to be discerned, but gross, even the law of nature. Let us put a God, (and what Nation doth not put it) no less can be then to have one set day to worship in. Break that day so commanded, and where then is our Religion? To put out his day, and to set out another, would require good warrant: Put, break this, and to put in no other will be irreligion. The Sabaoth day to be kept holy, should be accounted, though not so expressed in statute, yet necessary in his understanding; but he usurpeth another Phrase as Arrests to be good, any commandment from God notwithstanding: and so a private man will make judgement, for the whole Kingdom. Is it not breaking of an holy Sabaoth day, to do occupations of the world on the Sabaoth day, as to Cart and Blow? and is it nothing to use violence, and to draw to prison, the jailor to attend, Scrivener to be called for, Obligations to be made, money to be paid? judge righteous judgement, show not Art of Law in the laws of men against the law of God.  
There is a Prophecy in the Scripture concerning the Church of Christ, as that the Wolf shall dwell with the Lamb, and the Leopard shall be with the Kid, and the Calf, and the Lion, and the fat beasts together, and a little Child shall lead them: What are these beasts, but men of diverse natures which have subscribed to the faith and Religion of Christ? some proud and haughty in mind, strong, and by nature ravenous, fat some in the pleasures of this life, and in the abundance of wealth; others meek, gentle, poor and miserable: and who is this Child that doth lead them up and down to their pastures and feeding in the word, but that Minister and Preacher of the Word? in respect of such a great work, as a Child weak and simple, yet ordereth their ways: And when the common Barretor and his neighbour, the Usurer and his Captive shall sit before the Child, in one Church, if not in one Pew, the common Barretor shall learn a lesson of peace, charity, and the Usurer taught mercy: and his Debtor learn to borrow and pay again. Shall the borrower be as an excommunicate person, for a misery that may be could not be avoided? and shall God lose his right, because man will have his? destruction and ruin is prophesied, to that place where man is preferred before God. If it be said that if we love not our brother whom we see▪ how will we love God whom we see not? Let these cruel men have their brethren brought into a place, that they may see them to make experience if love of brother be in them, if not, how then the love of God? The conclusion of these shall be, take heed of this general Assize Psalm; saying, What hast thou to do to declare mine ordinances, that thou shouldest take my covenant in thy mouth, seeing thou hatest to be reform, and hast cast my words behind thee? Our Saviour saith, Light is come into the world: but men love darkness more than light. For every one that doth evil hateth the light, neither cometh to the light, lest his deeds 
joh. 3. 19,  should be reproved. But he that doth the truth, cometh, to the light, that his deeds may be manifest, that they are wrought in God.  
It is no small inducement for men, to run to the Popish Religion, because there is to be had, this ordering of ways very particularly, like as it was done by john Baptist, when they came to be baptised of him, confessing their sins: even at an auricular confession to do it, a grace if it be a grace, not to be had with us will be a defect: I cannot deny, but that it is an ordering, but not an ordering aright of the ways of Christians. For that ordering is cursory after this manner; A deputed Priest for that purpose, a most particular enumeration and telling of sins, penance proportionably enjoined, and absolution administered.  
To examine these in order as they are set down, The first a Priest Deputed for Confessions: And where in the new Testament is this Deputed Priest? Is it every Priest? St. james albeit he had said, If any man be sick, let him call the Presbyters, Elders or Priests, as they will have it: to 
Chap. 5. 14.  pray over the sick person, and to anoint him: yet in the very next verse, speaking of Confessions of sins or faults, saith: Confess one to another sins or faults, neither doth he will the Priest to enjoin it, but biddeth the Christians one to another to confess sins: And if it be but to pray one for another, that Act is not only for Priests, but common with every Christian: and it is not absolve one another, but pray one for another, that they may be healed: And the prayer is of a just man, but only Priests are not just.  
And for the second point, which is so particular an enumeration and telling of sins, this I will say, that the devising of questions about the breaking of the ten Commandments, by the Confessor, is worthy the reading, that we may see the multitudes of trespasses and offences for our instruction: And farther, to help even for the amendment of things in our soul much amiss: but the confession of a crime and heinous fault, how can it be repeated? I have read it in a printed confession book after this manner. That since I was at Confession, or as the words are, first I acknowledge myself guilty unto Almighty God, unto our Lady St. Marry, and to all the Company of heaven, and to you my ghostly father, that sith the time of my last Confession I have offended my Lord God grievously, and specially in the seven deadly sins: and coming to the ten Commandments, he saith: I have sinned fleshly with person that been wedded, and other more, and more would, if I might have had time and place. Such a Confession had need to be auricular, told in the Priest's ears, and kept close. But what penance shall be set out for such a man? The saying is, He that will not pay it in his body, must pay it in his purse. And will that be an ordering of ways? And shall he be thus absolved from time to time? then will it not be washing a Sow that walloweth in the mire. You Papists say, that our Religion is an easy Religion, you mean because you fast often in abstaining from eating of flesh (for that is all) you task yourselves with Prayers, and undergo penancies: but if this ordering of ways be your Religion, your Religion will be the easier Religion; for it is easier to mortify the flesh, then to mortify the deeds of the flesh: you call it the Sacrament of penance; if penance be the Sacrament, you will deceive the more persons laden with sin: and to think themselves lighted of the burden of sin, when sin still from time to time ladeth them. Speak plainly, ●nd say it is repentance, and forgiveness is the Sacrament, as our Saviour saith to us Preachers, setting down our Commission. Thus it is written, and thus it behoved 
Luke 24. 46.  Christ to suffer, and to rise again the third day, and that repentance and forgiveness of sins should be preached in his name among all Nations, beginning at Jerusalem. But you translate the word repentance by the word penance: saying, Christ said, that penance should be preached. And from whence have you this word penance? is it from thence that your Latin Translation saith, Agite paenitentiam? but how dissolutely do you abuse the gravity of the Translator? For when he meant to speak home, as we say, and to the purpose, translateth do repentance, answerable to our conversion, and ordering our ways aright, according to the Hebrew and Greek: you Translate him in your English by your Confessors terms as do penance: But to return from speaking any more to them; the truth is, the ordering of ways must be done by an effectual repentance, even a turning from our evil ways, that we may be found always in sins great and less, well told even by a Confessors book, to be upon the mending hand. This is published in our Common prayer, where repentance and forgiveness are joined in our absolution: the application of which absolution we leave to the conscience of all hearers as they repent: and not to be a Sacramental donation or grant to any that repenteth not. And this is the ordering of ways in our Church, where truths should be, not deceptions and falsehoods. Repentance must bring in the absolution, not any Sacrament, no not those two noble Sacraments of Baptism and the Lords Supper, will with us absolve an unrepentant sinner: unless you apply them to Infants, unto whom knowledge of repentance is not yet come. And now we may see why the Church is rid from the law of carnal commandments, which were to some but cloaks for their hypocrisy, to all, burdens hard to bear: for all commandments of God must be kept; albeit they be carnal rights, and therefore the not sleeping sin and transgression worthy of an expiation and an atonement: and now in the new Testament the Church service easy, as he that offereth praises glorifieth God: so God himself saying. But when we come to this second point, which is ordering of ways: then we are come to that strait gate, that leadeth to eternal life: into which few enter, and thereby true that many are called but few chosen. St. james saith, In many things we offend all of us. And St. john will not 
jam. 3. 2.  deny but that we may sinne, though he say afterwards, he that is borne of God sinneth not: meaning by continuance in any sin never so little. It is said of the Husbandman, that he is not out of work all the year long, for he is changing of ground, breaking up of grounds, fallowing, ploughing, weeding, reaping: no more is the Saint of God out of work all his life time: and repentance will find work, for the Pastor and Teacher, for the Flock and the Disciple: And when we are thus labouring in repentance, let us hearken to him that saith, Come to me all ye that are we arie, and laden, and I will ease you, take my yoke on you, 
Math. 11. 28.  and learn of me that I am meek and lowly in heart, and ye shall find rest for your souls, for mine yoke is easy, and my burden is light. These words no doubt are spoken unto them that labour in converting and turning still from this, and that evil way even as men wearied: finding the burden still heavy. And this my Text will have a good correspondency, and will answer well to that our Saviour his voice; and that it is said in my Text, that we must order our ways aright: and it cometh in after this manner: And unto him that ordereth his ways aright, I will show the salvation of God. This showing of God's salvation, is the third part of my Sermon, and maketh my work a perfect work, that I shall by God's grace fulfil my promise, which was to exhibit the Religion of Christ perfectly, for as much as without which we cannot be saved. For unless when I will speak of offering praises, and so glorifying God, I bring not in every one of those three persons of the blessed Trinity; God will be unperfectly glorified. And this thing is ready to be performed in these words, which are, I will show the salvation of God. I say, the three persons are here ready to be showed us. For who is he that can show the salvation of God, unless it be the holy Ghost? and what other salvation under heaven besides jesus? as for God, he is named: And concerning the holy Ghost, that he must show the salvation, it is easily to be proved, because the salvation is such a thing as eye never saw, ear never heard of, and never entered into the heart of man, even jesus Christ crucified: to the jews a stumbling 
1 Cor. 1. 23. 1 Cor. 19 20.  stone, to the Grecians foolishness. Where is the wise? where is the Scribe? where is the Disputer of this world? by Christ crucified, God hath destroyed the wisdom of the wise, and hath brought to nothing the understanding of the prudent, 
Verse 19  and the Princes of this world, if they had known it, would 
1 Cor. 2. 8.  they have crucified the Lord of glory? We are said to be Ministers of the Spirit, but I suppose that none of us will say, that we do minister the Spirit but by the holy Ghost, none can say that jesus is the Lord, but by the holy Ghost: 
1. Cor. 12. 3.  neither Disciple nor yet the Teacher. If the Wise, the Scribe, the Disputer could not find it out, we are not wiser of ourselves than they: What is it to show a thing to a man, set you it never so near him (albeit he can see) except the air be lightened, by which they may see? The holy Ghost hath lightened the understanding of man, and withal will convince the world of sin, because they believe not in Christ. When the day is broken and the Sun up, he that cannot see then is blind indeed: so now that the holy Ghost is come and lighteneth the world (which thing how fare it reacheth who can tell) whosoever seethe nor Christ crucified, to be the salvation of God, is blind, and to be holden for blind. And as there are degrees in seeing, some seeing better, some worse; so Christ crucified, to be The salvation of God, is better seen of some then of others. It is an easy matt●● for us to show to a man that Christ jesus is the salvation of GOD, if showing be to say so, and to preach so, but to bring it aright into the heart, and to believe with my understanding that jesus died for our sins, will require an influence of the holy Ghost.  
There is great difference in showing of a star, if it were to be showed between an ginger, and a Countryman, even about the Creation of the world, as if the Countryman were asked whether might be better spared, his Appletree in his Orchard, or one of the little Stars in the Sky? It may be it would not be rightly answered, we are so earthly; and therefore dull because we are earthly: but an ginger if he weet to show the Stars, he will not only show it according to his situation, bigness, motion, but according to an influence it hath to us-ward. The holy Ghost if he show the salvation of God in Christ jesus, he will show it by an influence in us, which the ginger cannot do, and by that influence show an influence in Christ jesus to us-ward, both for justification by faith, and Sanctification by a new birth: and then with joy we shall say the holy Ghost hath showed us the salvation of God. And for the salvation of God to be the second Person in the Trinity as no Christian will deny, so he the less a Christian that maketh not the second Person in the Trinity all the salvation of God. As here he is named, because a time appointed would come, when we should readily name him, as Saint Peter saith, Neither is there salvation in any other, for there is none other name ●nder heaven given among men, whereby we 
Act. 4. 1●.  must be saved. In the old Testament it is said, Harken O 
Deut. 6. 4.  Israel thy God is one God. To us also in the new Testament Christ saith, Go ye therefore and teach all nations, baptising them in the name of the Father, the Son, and 
Math. 28. 1●.  the holy Ghost. And Saint john saith, There are three that 
1. john 5. 7.  bear record in heaven, the Father, the Word, and the holy Ghost, and these three are one: So to conclude, I will say that by this blessed Trinity, our Religion is not only styled, but confined: beyond these three Persons we must not go.  
Angel's must not be worshipped, neither yet any Saint: yet there is one Saint which approacheth near to the blessed Trinity, even the Mother of Christ in a right as it were, that she was his Mother, though he never called her Mother, but Woman. She hath matched him if not gone beyond him in Psalms, Hymns, and prayers: This injury hath been too long in practice, but now I suppose it is come to the highest: For the jesuits to accomplish the injury done unto Christ, first nameth himself by the name of jesus: yet as if jesus were but a Son: though I dare say, they think not that jesus had more brethren: they commend their society, not to jesus but to the Mother, as their Patroness and Protectrix. A brainsick society, who will not say? (As lamentable it is) that Bellarmine that great Champion concludeth his work with, praise be to God and to the blessed Virgin the Mother? leaving out the Son and the holy Ghost; and so the Papists in their salutations and farewells, as Midwives in childbirth say devoutly, not knowing how blasphemously, God and our Lady help you. For who that feareth God dare join a creature with God the Father, or the Son of the Father? But it is enough, to point at these things for this time. My speech is to better Christians; let us offer praise, that God may be glorified: And notice must be taken of that which followeth: even that To him that ordereth his way aright, shall be showed the salvation of God: And to that blessed Trinity, the Father, Son, and holy Ghost, be all honour, praise and glory, now and evermore.  
Amen.  
FINIS.